शब्दः श्रोत्रं तथा खानि त्रयम् आकाशलक्षणम् प्राणश् चेष्टा तथा स्पर्श एते वायुगुणास् त्रयः
Sound, hearing, and the three channels—these are the characteristics of space. Breath, movement, and touch—these three are the qualities of air.
रूपं चक्षुर् विपाकश् च त्रिधा ज्योतिर् विधीयते रसो ऽथ रसनं स्वेदो गुणास् त्व् एते त्रयो ऽम्भसाम्
Form, sight, and transformation—these three are said to be the qualities of fire. Taste, tongue, and sweat—these three are the qualities of water.
घ्रेयं घ्राणं शरीरं च भूमेर् एते गुणास् त्रयः एतावान् इन्द्रियग्रामो व्याख्यातः पाञ्चभौतिकः
Smell, nose, and body—these three are the qualities of earth. Thus, the group of senses composed of the five elements has been explained.
वायोः स्पर्शो रसो ऽद्भ्यश् च ज्योतिषो रूपम् उच्यते आकाशप्रभवः शब्दो गन्धो भूमिगुणः स्मृतः
Touch is from air, taste from water, form is said to be from fire, sound arises from space, and scent is known as the quality of earth.
मनो बुद्धिः स्वभावश् च गुणा एते स्वयोनिजाः ते गुणान् अतिवर्तन्ते गुणेभ्यः परमा मताः
Mind, intellect, and inherent nature—these are qualities born from themselves. They transcend the qualities and are considered higher than them.
यथा कूर्म इवाङ्गानि प्रसार्य संनियच्छति एवम् एवेन्द्रियग्रामं बुद्धिश्रेष्ठो नियच्छति
Just as a turtle extends and withdraws its limbs, so too does the intellect, being supreme, restrain the group of senses.
यद् ऊर्ध्वं पादतलयोर् अवार्कोर्ध्वं च पश्यति एतस्मिन्न् एव कृत्ये सा वर्तते बुद्धिर् उत्तमा
Whatever is above the soles of the feet and whatever is seen above the sun, in this very activity the highest intellect operates.
गुणैस् तु नीयते बुद्धिर् बुद्धिर् एवेन्द्रियाण्य् अपि मनःषष्ठानि सर्वाणि बुद्ध्या भावात् कुतो गुणाः
Intellect is led by qualities, and intellect itself leads the senses. All six—the senses and mind—arise from intellect; how then can qualities exist apart from it?
इन्द्रियाणि नरैः पञ्च षष्ठं तन् मन उच्यते सप्तमीं बुद्धिम् एवाहुः क्षेत्रज्ञं विद्धि चाष्टमम्
The five senses in humans, the sixth called mind, the seventh is said to be intellect, and know the knower of the field as the eighth.
चक्षुर् आलोकनायैव संशयं कुरुते मनः बुद्धिर् अध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते
The eye is for seeing, the mind for doubting, the intellect for determining, and the witness is called the knower of the field.
रजस् तमश् च सत्त्वं च त्रय एते स्वयोनिजाः समाः सर्वेषु भूतेषु तान् गुणान् उपलक्षयेत्
Rajas, tamas, and sattva—these three are born from their own source. They are equal in all beings; one should discern these qualities.
तत्र यत् प्रीतिसंयुक्तं किंचिद् आत्मनि लक्षयेत् प्रशान्तम् इव संयुक्तं सत्त्वं तद् उपधारयेत्
Whatever is perceived in oneself that is joined with delight and appears peaceful and harmonious, know that to be sattva.
यत् तु संतापसंयुक्तं काये मनसि वा भवेत् प्रवृत्तं रज इत्य् एवं तत्र चाप्य् उपलक्षयेत्
Whatever is joined with agitation, whether in the body or in the mind, and is active—know that as rajas in that context.
यत् तु संमोहसंयुक्तम् अव्यक्तं विषमं भवेत् अप्रतर्क्यम् अविज्ञेयं तमस् तद् उपधारयेत्
Whatever is joined with delusion, is indistinct, uneven, inconceivable, and unknowable—know that as tamas.
प्रहर्षः प्रीतिर् आनन्दं स्वाम्यं स्वस्थात्मचित्तता अकस्माद् यदि वा कस्माद् वदन्ति सात्त्विकान् गुणान्
Exhilaration, joy, bliss, mastery, and a mind established in its own self—whether arising suddenly or from some cause—these are said to be sattvic qualities.
अभिमानो मृषावादो लोभो मोहस् तथाक्षमा लिङ्गानि रजसस् तानि वर्तन्ते हेतुतत्त्वतः
Pride, falsehood, greed, delusion, and impatience—these are the marks of rajas, and they arise due to specific causes.
तथा मोहः प्रमादश् च तन्द्री निद्राप्रबोधिता कथंचिद् अभिवर्तन्ते विज्ञेयास् तामसा गुणाः
Likewise, delusion, heedlessness, drowsiness, and sleep-induced awakening arise in some way; these are to be understood as qualities of darkness.
मनः प्रसृजते भावं बुद्धिर् अध्यवसायिनी हृदयं प्रियम् एवेह त्रिविधा कर्मचोदना
The mind produces intention, the intellect is decisive, and the heart here is always attached to what is dear—these three are the instigators of action.
इन्द्रियेभ्यः परा ह्य् अर्था अर्थेभ्यश् च परं मनः मनसस् तु परा बुद्धिर् बुद्धेर् आत्मा परः स्मृतः
Objects are indeed superior to the senses; the mind is superior to objects; intellect is superior to the mind; and the self is said to be superior to the intellect.
बुद्धिर् आत्मा मनुष्यस्य बुद्धिर् एवात्मनायिका यदा विकुरुते भावं तदा भवति सा मनः
The intellect is the self of a person; the intellect alone is the guide of the self. When it transforms into intention, then it becomes the mind.
इन्द्रियाणां पृथग्भावाद् बुद्धिर् विकुरुते ह्य् अनु शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते
Because of the distinct functions of the senses, the intellect transforms accordingly: hearing becomes the ear, touching is called the sense of touch.
पश्यन्ती च भवेद् दृष्टी रसन्ती रसना भवेत् जिघ्रन्ती भवति घ्राणं बुद्धिर् विकुरुते पृथक्
Seeing becomes sight, tasting becomes the tongue, smelling becomes the nose; the intellect transforms separately for each.
इन्द्रियाणि तु तान्य् आहुस् तेषां वृत्त्या वितिष्ठति तिष्ठति पुरुषे बुद्धिर् बुद्धिभावव्यवस्थिता
These are called the senses; by their functions they are established. In a person, the intellect remains, established in the state of intellect.
कदाचिल् लभते प्रीतिं कदाचिद् अपि शोचति न सुखेन च दुःखेन कदाचिद् इह मुह्यते
Sometimes it experiences pleasure, sometimes it grieves; at times, through happiness or sorrow, it becomes confused here.
स्वयं भावात्मिका भावांस् त्रीन् एतान् अतिवर्तते सरितां सागरो भर्ता महावेलाम् इवोर्मिमान्
Being of the nature of intention itself, it surpasses these three states, as the ocean, lord of rivers, surpasses the great waves.
यदा प्रार्थयते किंचित् तदा भवति सा मनः अधिष्ठाने च वै बुद्ध्या पृथग् एतानि संस्मरेत्
When it desires something, then it becomes the mind; and by the support of intellect, it recalls these separately.
इन्द्रियाणि च मेध्यानि विचेतव्यानि कृत्स्नशः सर्वाण्य् एवानुपूर्वेण यद् यदा च विधीयते
The senses, being pure, are to be examined thoroughly, all of them in order, as each is prescribed.
अविभागमना बुद्धिर् भावो मनसि वर्तते प्रवर्तमानस् तु रजः सत्त्वम् अप्य् अतिवर्तते
When the intellect is undivided with the mind, intention operates within the mind; and when activity arises, passion even surpasses goodness.
ये वै भावेन वर्तन्ते सर्वेष्व् एतेषु ते त्रिषु अन्व् अर्थान् संप्रवर्तन्ते रथनेमिम् अरा इव
Those who act with intention in all these three (qualities), proceed toward objects just as the spokes move toward the rim of a wheel.
प्रदीपार्थं मनः कुर्याद् इन्द्रियैर् बुद्धिसत्तमैः निश्चरद्भिर् यथायोगम् उदासीनैर् यदृच्छया
One should make the mind like a lamp, with the senses and the best of intellect, moving as appropriate, indifferent, and as chance allows.